The Pieta Book very clearly states the conditions for gaining the indulgences of performing the Via Crucis or Stations of the Cross.

It is important to note that the Lamb of God was slain upon the cross. The cross of wood became the sacrificial altar on which Jesus gave up His life for us sinners.

When Jesus traveled to Calvary carrying His heavy wooden cross, one might speculate that splinters from the cross embedded in his back -- raw from the scourging at the pillar. The Pieta Book mentions about the wound in Jesus' shoulder that the cross dug into as He carried his cross.

Unfortunately, post-Vatican II, there are churches that have wonderful plaster images for the stations of the cross, but no wooden cross at each statement -- which is a requirement for receiving the indulgences.

Additionally to having the a wooden cross at each station, Liturgical Law requires the Stations of the Cross to be blessed by a Franciscan (OFM, OFM conv, OFM cap, etc).

The promise of these indulgences given by the church in what Jesus said in the Gospel of John: "Whatever you bind on earth shall be bound in heaven..."

How many churches have this problem? After the funeral of the late Bishop Gerard Frey of the Diocese of Lafayette [Louisiana], I asked a couple of Franciscans about this. They did not seem to care that two churches that I knew of were not liturgically correct for the Stations of the Cross.

If a Roman Catholic Church was missing thousands of dollars, there would be an uproar about this. What if the same church was missing tens of thousands of days of indulgences or plenary indulgences because of this? Would not the suffering souls in Purgatory be denied the graces? Would not there be lost graces for the conversion of sinners?

For me, it is serious that two churches with a few miles of where I live have this problem. I wonder if there is a problem like this across the United Stated (and Canada).

Unfortunately, post-Vatican II, there are churches that have wonderful plaster images for the stations of the cross, but no wooden cross at each statement -- which is a requirement for receiving the indulgences.

How big does this wooden cross need to be to make the indulgence effective? Six feet or six inches? Does composition matter? Is pine OK?

2
posted on 02/01/2008 8:51:39 AM PST
by topcat54
("The selling of bad beer is a crime against Christian love.")

It could be a very small wooden cross. For example, here in Lafayette, Louisiana, the stations of the cross at the Cathedral of Saint John have a small wooden cross at the top.

Here are the conditions from the Pieta Book about this (this is from the Green Book, page 51, which is a large print edition:

1. This devout exercise must be performed before stations of the cross that have been lawfully erected.

2. Fourteen crosses are required in order to erect the Stations of the Cross. As an aid to devotion, these crosses are customarily attached to fourteen tableaux or images representing the Jersalem stations.

From the webpage http://www.shrinesf.org/stations.htm

A plenary indulgence is granted for the Exercise of the Way of the Cross, provided that certain conditions are met: the stations must have been legitimately erected; fourteen crosses of real wood are required (pictures are optional); and movement must be made from one station to the next. Finally, although specific prayers and readings may be used, they are optional; all that is required is a pious meditation on the Passion and Death of the Lord, which need not be a particular consideration of the individual mysteries of the stations (Enchiridion of Indulgences).

3
posted on 02/01/2008 9:02:49 AM PST
by topher
(Let us return to old-fashioned morality - morality that has stood the test of time...)

The Way of the Cross (Via Crucis), as a devotion, may be traced to Christs journey along the Via Dolorosa itself at Jerusalem as our Lord walkedand stumbled in painto his crucifixion on Mount Calvary. From the earliest years of the Church, pious pilgrims marked out that route to revisit for themselves the scenes of Christs passion. The concept of Stations, however, as halting-places along the route, with specific prayers and meditations for each incident, did not develop until the fifteenth and sixteenth centuries, especially as a result of reproductions of the holy places being set up in various parts of Europe, for the benefit of those who could not travel to Jerusalem to practice this devotion.

Originally, indulgences were given for making the long and dangerous journey to Jerusalem and devoutly visiting the actual scenes of Christs Passion. But in the seventeenth century a new practice developed. In 1686 the Franciscans received from Innocent XI the right to erect Stations in their churches; thus they, and all others affiliated to their order, could gain the same indulgences for making the Way of the Cross in their own churches as if they had made the journey to Jerusalem.

In 1726 Benedict XIII extended the right to gain indulgences in these Franciscan churches to all the faithful. And in 1731 Clement XII permitted indulgenced Stations to all churchesprovided they were erected by a Franciscan priest. In 1862 this last restriction was removed, to accommodate those places where no Franciscans were available.

And so today the faithful are able, in their own churches, to make a pilgrimage in spirit to the central scenes of Christs sufferings and death.

A plenary indulgence is granted for the Exercise of the Way of the Cross, provided that certain conditions are met: the stations must have been legitimately erected; fourteen crosses of real wood are required (pictures are optional); and movement must be made from one station to the next. Finally, although specific prayers and readings may be used, they are optional; all that is required is a pious meditation on the Passion and Death of the Lord, which need not be a particular consideration of the individual mysteries of the stations (Enchiridion of Indulgences).

We therefore present these images of the Stations in Saint Francis of Assisi Church for the benefit of personal contemplation. To gain an indulgence, one would have to visit the church itself.

4
posted on 02/01/2008 9:06:28 AM PST
by topher
(Let us return to old-fashioned morality - morality that has stood the test of time...)

Size does not matter nor what type of wood that is used. Obviously, if a missionary in the Pacific Ocean (circa 1840) were to build a church and there was only the wood available on the island the church is being built was available, there would be no problem with that...

No problem with pine, no problem with crosses that might be a 1/4 of an inch in each direction -- but people should be able to see the crosses as they make the stations of the cross.

Maybe someone can ask a Franciscan about this.

The ones in my diocese don't seem to care, which is truly sad.

5
posted on 02/01/2008 9:09:12 AM PST
by topher
(Let us return to old-fashioned morality - morality that has stood the test of time...)

The operative law concerning indulgences is in the Enchiridion Indulgentiarum ("Handbook of Indulgences"). It says you have to have, minimally, 14 crosses. 14 images are an extra goody, not required. The idea is that, if you have the 14 images, they are images of scenes involving the cross, and so the images themselves depict crosses. It is not necessary to have 14 crosses and 14 images. (If you had some sort of strange abstract stational images which did not include crosses, I suppose that would be a problem.)

I don't see anything there about anything that is required to be blessed by a Franciscan. I think it's odd that an indulgence available to the whole church would be dependant on a blessing of a member of a particular religious order.

This is what the Enchiridion Indulgentiarum says (note that in #1 it states clearly that the stations must be lawfully erected, i.e., according to Church Law (Liturgical Law):

63. Exercise of the Way of the Cross (Viae Crucis exercitium)

A plenary indulgence is granted to the faithful, who make the pious exercise of the Way of the Cross.

In the pious exercise of the Way of the Cross we recall anew the sufferings, which the divine Redeemer endured, while going from the praetorium of Pilate, where he was condemned to death, to the mount of Calvary, where he died on the cross for our salvation.

The gaining of the plenary indulgence is regulated by the following norms:

1. The pious exercise must be made before stations of the Way of the Cross legitimately erected.

2. For the erection of the Way of the Cross fourteen crosses are required, to which it is customary to add fourteen pictures or images, which represent the stations of Jerusalem.

3. According to the more common practice, the pious exercise consists of fourteen pious readings, to which some vocal prayers are added. However, nothing more is required than a pious meditation on the Passion and Death of the Lord, which need not be a particular consideration of the individual mysteries of the stations.

4. A movement from one station to the next is required.

But if the pious exercise is made publicly and if it is not possible for all taking part to go in an orderly way from station to station, it suffices if at least the one conducting the exercise goes from station to station, the others remaining in their place.

Those who are "impeded" can gain the same indulgence, if they spend at least one half an hour in pious reading and meditation on the Passion and Death of our Lord Jesus Christ.

For those belonging to Oriental rites, amongst whom this pious exercise is not practiced, the respective Patriarchs can determine some other pious exercise in memory of the Passion and Death of our Lord Jesus Christ for the gaining of this indulgence.

The Chuch I know of does not have the Stations legitimately erected...

By your own words (refering to the Enchiridion Indulgentiarum) you are incorrect...

17
posted on 02/01/2008 8:36:18 PM PST
by topher
(Let us return to old-fashioned morality - morality that has stood the test of time...)

1472 To understand this doctrine and practice of the Church, it is necessary to understand that sin has a double consequence. Grave sin deprives us of communion with God and therefore makes us incapable of eternal life, the privation of which is called the "eternal punishment" of sin. On the other hand every sin, even venial, entails an unhealthy attachment to creatures, which must be purified either here on earth, or after death in the state called Purgatory. This purification frees one from what is called the "temporal punishment" of sin. These two punishments must not be conceived of as a kind of vengeance inflicted by God from without, but as following from the very nature of sin. A conversion which proceeds from a fervent charity can attain the complete purification of the sinner in such a way that no punishment would remain.83

1473 The forgiveness of sin and restoration of communion with God entail the remission of the eternal punishment of sin, but temporal punishment of sin remains. While patiently bearing sufferings and trials of all kinds and, when the day comes, serenely facing death, the Christian must strive to accept this temporal punishment of sin as a grace. He should strive by works of mercy and charity, as well as by prayer and the various practices of penance, to put off completely the "old man" and to put on the "new man."84

We must also look at the doctrine behind "Purgatory:"

1030 All who die in God's grace and friendship, but still imperfectly purified, are indeed assured of their eternal salvation; but after death they undergo purification, so as to achieve the holiness necessary to enter the joy of heaven.

And finally some tidbits from the CCC on penance:

V. The Many Forms of Penance in Christian Life

1434 The interior penance of the Christian can be expressed in many and various ways. Scripture and the Fathers insist above all on three forms, fasting, prayer, and almsgiving,31 which express conversion in relation to oneself, to God, and to others. Alongside the radical purification brought about by Baptism or martyrdom they cite as means of obtaining forgiveness of sins: effort at reconciliation with one's neighbor, tears of repentance, concern for the salvation of one's neighbor, the intercession of the saints, and the practice of charity "which covers a multitude of sins."32

1435 Conversion is accomplished in daily life by gestures of reconciliation, concern for the poor, the exercise and defense of justice and right,33 by the admission of faults to one's brethren, fraternal correction, revision of life, examination of conscience, spiritual direction, acceptance of suffering, endurance of persecution for the sake of righteousness. Taking up one's cross each day and following Jesus is the surest way of penance.34

1436 Eucharist and Penance. Daily conversion and penance find their source and nourishment in the Eucharist, for in it is made present the sacrifice of Christ which has reconciled us with God. Through the Eucharist those who live from the life of Christ are fed and strengthened. "It is a remedy to free us from our daily faults and to preserve us from mortal sins."35

1437 Reading Sacred Scripture, praying the Liturgy of the Hours and the Our Father - every sincere act of worship or devotion revives the spirit of conversion and repentance within us and contributes to the forgiveness of our sins.

1438 The seasons and days of penance in the course of the liturgical year (Lent, and each Friday in memory of the death of the Lord) are intense moments of the Church's penitential practice.36 These times are particularly appropriate for spiritual exercises, penitential liturgies, pilgrimages as signs of penance, voluntary self-denial such as fasting and almsgiving, and fraternal sharing (charitable and missionary works).

1439 The process of conversion and repentance was described by Jesus in the parable of the prodigal son, the center of which is the merciful father:37 The fascination of illusory freedom, the abandonment of the father's house; the extreme misery in which the son finds himself after squandering his fortune; his deep humiliation at finding himself obliged to feed swine, and still worse, at wanting to feed on the husks the pigs ate; his reflection on all he has lost; his repentance and decision to declare himself guilty before his father; the journey back; the father's generous welcome; the father's joy - all these are characteristic of the process of conversion. the beautiful robe, the ring, and the festive banquet are symbols of that new life - pure worthy, and joyful - of anyone who returns to God and to the bosom of his family, which is the Church. Only the heart of Christ Who knows the depths of his Father's love could reveal to us the abyss of his mercy in so simple and beautiful a way.

If you take a look at the Preliminary Observations in the Enchirdion, you will see the following:

Indulgences are given for works of public and private piety. They are given for works of charity and penance. The goal behind indulgences is not a checklist mentality of "do this and get this" -- rather the goal is the interior conversion of heart for the Christian, in an effort for the Christian to "put on the New Man." They are a method to help the Christian achieve sanctification.

I would submit that the person who, in a spirit of humility and piety, makes the Via Crucis sincerely will receive the benefits of the associated indulgence, whether the stations were set up properly or not. God looks at hearts, after all. Likewise, I also believe that the person who makes the Via Crucis with perfect precision with Stations that are perfectly conformed, but does so without the attitude of piety and humility, will get nothing out of it. How can I say this? Because in the first case, there is a conversion of heart. In the second case, there is, at best, superstition...and, at worst, cynicism.

The individual should not be punished for the failure of the shepherd of the church...

However, what I am referring to is found in:

Matthew 16:19

"I will give you the keys of the kingdom of heaven; whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven." (NIV)

These are the words of Jesus speaking...

Also there is:

John 20:23

If you forgive anyone his sins, they are forgiven; if you do not forgive them, they are not forgiven." (NIV)

Now I had quoted from the National Shrine of St. Franics in San Francisco

Here is the key point:

... In 1686 the Franciscans received from Innocent XI the right to erect Stations in their churches; thus they, and all others affiliated to their order, could gain the same indulgences for making the Way of the Cross in their own churches as if they had made the journey to Jerusalem.

In 1726 Benedict XIII extended the right to gain indulgences in these Franciscan churches to all the faithful. And in 1731 Clement XII permitted indulgenced Stations to all churchesprovided they were erected by a Franciscan priest. In 1862 this last restriction was removed, to accommodate those places where no Franciscans were available.

Basically, there are three Popes that have submitted decrees on the Via Crucis.

Therefore, what is Matthew 16:19 is applicable, since Jesus was speaking to Saint Peter, and in particular, it is the Keys to the Kingdom passge, which refers to Saint Peter's Papal Authority, and that of the successors of Saint Peter.

If you question what I write in this thread, then you are questioning the works of three Popes, and establishing your own norm for the Via Crucis.

True, people may gain spiritual merit from the meditation on the Stations of the Cross, but they might be denied Plenary Indulgences because the stations are not liturgically correct.

Basically, the point I am making is that if the Church you go to uses regular LEAVENED bread for communion, then that communion is invalid.

It is a violation of Liturgical Law.

Would the people know that the communion was invalid?

Finally, some people say the Via Crucis to help the poor souls in purgatory. By denying the Papal Authority behind the Stations of the Cross, the FULL SPIRITUAL MERIT MAY BE ATTAINED.

I originally learned the importance of this from the co-founder of EWTN -- Father Michael McDonough -- who thought much of prayer. That was the reason why there was a split between him and Mother Angelica... The mystic in this split, Alice Sullivan, went with Father Michael McDonough.

Alice Sullivan departing from Mother Angelica hurt Mother Angelica. I know because before one of Mother Angelica's TV Shows, I asked Mother Angelica if she remembered Alice Sullivan. She in turned asked me a question, which my response clearly left sadness in the face of Mother Angelica...

If you understand about mystics like Alice Sullivan, you will understand why following the rules of the Church are important...

In this case, it is the decrees of three Popes to help PROMULGATE THE STATIONS OF THE CROSS...

20
posted on 02/02/2008 8:41:55 AM PST
by topher
(Let us return to old-fashioned morality - morality that has stood the test of time...)

The easiest way is if the designation “Catholic Caucus” is put in parentheses immediately after the title of the thread when it is first posted. After the article is posted, you will no longer be able to modify the title further, so you just need to contact the Religion Forum administrator and ask him to add Catholic Caucus to the title.

You might also want to review the rules regarding caucus status here on the Religion Forum. This thread would certainly have qualified. The main rule is that nothing in the contents of a posted article can reference any other denominational stance, pro or con. The standard is sometimes too broad for my tastes, but it ain’t gonna change. Anyway, once the designation has been established, the thread cannot be trashed or hijacked by non-Catholic parties. It is a good protection against the just plain sacrilege that can take place in the comments against Catholic topics sometimes!

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